One Way to Cultivate Courage
COURAGE and presence of mind mean the same thing. Presence of mind implies command of mind. Cowardice and lack of mental control mean about the same thing. Cowardice is rooted in hurry, the habit of hurry or lack of repose. All degrees of success are based on courage–mental or physical. All degrees of failure are based on timidity.
You can cultivate courage and increase it at every minute and hour of the day. You can have the satisfaction of knowing that in everything you do you have accomplished two things–namely, the doing of the thing itself and by the manner of its doing, adding eternally to yourself another atom of the quality of courage. You can do this by the cultivation of deliberation–deliberation of speech, of walk, of writing, of eating–deliberation in everything.
There is always a bit of fear where there is a bit of hurry. When you hurry to the train you are in fear that you may be left, and with that comes fear of other possibilities consequent on your being left. When you hurry to the party, to the meeting of a person by appointment, you are in fear of some ill or damage resulting from not being in time.
This habit of thought can, through an unconscious training, grow to such an extent as to pervade a person’s mind, at all times and places, and bring on a fear of loss of some kind, when there is absolutely no loss to be sustained. For instance a person may hurry to catch a street car and act and feel as if a great loss would occur did he not get on that particular car, when there may be another close behind, or at most two or three minutes’ waiting will bring it. Yet the fear of waiting those three minutes grows to a mountain in size, and is in that person’s mind a most disagreeable possibility. Through mere habit a similar condition of hurry may characterize that person’s walking, eating, writing–in short, everything he does, and will render it more and more difficult for such person to act with coolness and deliberation.
The quality of mind or emotion underlying all this hurried mental condition and consequent hurried act, is fear. Fear is but another name for lack of power to control our minds, or, in other words, to control the kind of thought we think or put out.
It is this kind of unconscious mental training (which is very common), that begets a permanent condition of mind more and more liable to large and small panics at the least interruption or trivial disappointment. It makes disappointments when none are necessary. It is the ever- opening wedge letting in more and more the thought current of fear. For if you so cultivate fear of one thing you are cultivating and increasing liability to fear in all things. If you allow yourself to sit in fear for half an hour that the carriage may not call for you in time to get to the boat or train, you are much more liable to be seized with a series of little panics at every trivial occurrence or obstacle occurring on that particular journey.
In this way does this habit of mind enter into and is cultivated in the doing of so-called little things. You are writing or sewing, or engaged in the performance of some work which is intensely interesting to you, and in which you do not like to be interrupted. If sewing, you reach for your scissors which have dropped on the floor. You do this in a momentarily impatient mood and with a spasmodic jerky action. Your mind, as the phrase runs, is “on your work.” You will not take it off your work while reaching for the scissors. You are trying in mind to go on with your work and reach for the scissors at the same moment. You make the movement of muscles and the action of the body momentarily disagreeable and irksome, because you refuse for the second to put into that act the force which it demands. When unconsciously you refuse to do this, any acts will become irksome and disagreeable, because there is not force enough let on to do the act with ease. It is the endeavour to do it with a weak body. You have the power of throwing your force instantly into any muscle, so making the act easy and pleasant. This capacity for turning on force on any part you will increases through cultivating it. And you can do a great deal more and do it better through this cultivation of deliberation, for deliberation can be as quick as thought, the more the mind is trained in that direction.
If you pick up a pin or tie a shoe-string in a hurry, you do so not only because such act is irksome to you, but because you fear it may deprive you momentarily of some bit of pleasure. There you have again opened your mind to the thought current of fear–fear of losing something.
The cultivation of courage commences in the cultivation of deliberation in so-called little acts like these. Deliberation and courage are as closely allied as fear and hurry. If we do not learn to govern our force properly in the doing of the smallest act we shall find such government far less easy in the doing of all acts.
If we analyze what we fear, we shall find we are in mind trying to deal with too much at once of the thing feared. There is only a relatively small amount to be dealt with now. In any transaction –in the doing of anything there is but one step to be taken at a time. We need to place what force is necessary, and no more on that one step. When that is taken we can take the next.
The more we train our minds so to concentrate on the one step, the more do we increase capacity for sending our force all in one given direction at once. Such force extends, and should be so used in the so-called minutest details of everyday life. In this way deliberation and deliberate action become habitual, and we are in a sense unconscious of making ourselves deliberate, even as after long training in the opposite and wrong direction we are unconscious of putting on the hurried frame of mind.
Timidity is often the result of looking at too many difficulties or terrors at once. In material reality we have to deal with but one at a time. If we are going to what we fear will be a disagreeable interview with a harsh, irascible, over-bearing person, we are apt to go, occupying our minds with the whole interview, setting ourselves down in the very middle of it, and seeing it in mind as necessarily trying or disagreeable. Perhaps we were thinking of it this morning while we were dressing. But it was then our proper business to dress. To dress was a necessary step for the interview and to dress well also. Possibly it occupied our thoughts while eating. But it was then our proper business to eat and get all the pleasure possible from our food. That was another step. The more reposeful our eating, the more vigorous will become our taste, and the more strength will our food give our bodies. Possibly the fear of this interview was on us as we walked to the place appointed for it. But it was then our proper business to walk and get from our walking all the pleasure he could. That was another step. Pleasure is the sure result of placing thought or force on the thing we are doing now, and pain of some sort in both present and future is the certain result of sending thought or force away from the act which needs to be done at this moment.
When we dress, eat, walk or do anything with mind placed on something else, we are making the present act irksome; we are training to make every act irksome and disagreeable; we are making the thing feared a certainty, for what we put out in thought as unpleasant is an actual thing, a reality. And the longer we continue to put it out the more force we add to it, and the more likely is it then to be realized in the physical world.
To bring us what all want and are seeking for, namely-happiness, we need to have perfect control of our mind and thought at all times and places. One most important and necessary means for gaining this, lies in this discipline regarding so-called little or trivial things, just as the discipline and movement of an army commences with the training of the private soldiers’ legs and arms. If you hurry and slur over these so-called petty details, you are the easier thrown off your guard or confused at unexpected occurrences, and in life it is the unexpected that is always happening.
We need to keep always our mind present with us. We want it always on the spot ready to use in any direction. Our thought is not on the spot when we tie a shoe-string and think a mile from that shoe-string–when we mend a pencil and dwell in one of tomorrow’s cares. It is then away, and if it has for a lifetime been in the habit of so straying from the act in hand to the act afar, it becomes more and more difficult to bring it back. Our thought moves from one thing to another with more than electric speed, and we can unconsciously train this quickness to be ever darting from one thing to another until it becomes almost impossible to keep it on one thing for ten consecutive seconds.
On the contrary, through cultivation of repose and deliberation in all things we can train ourselves to mass and fasten our thought on anything as long as we please, to throw ourselves into any mood of mind we please, and to throw ourselves at will into sleep or a semi-conscious, dreamy state as restful as sleep. These are very small parts of the possibilities for the human mind. There is no limit to its growth or the increase of its power, and no thing coming within the limits of our imagination but can be accomplished by it. The steps to these attainments are very small, very simple and relatively easy–so simple and easy that some reject them for that reason.
Unquestionably, these powers and many results coming of their exercise were known ages ago to a relative few. But any power or any condition of mind consequent upon it can be made more clear to an English-speaking people, through the use of an English word or form of expression than by terms taken from other languages...
Deliberation of movement, or in plainer English movement of muscle so slow that our mind has time to follow it, gives one time to think in great and small emergencies. But the lack of such training causes unconscious physical action. So confirmed becomes this habit, that the body moves without us aware of it. Awkwardness, lack of address, lack of tact are all due to this lack of command of mind caused by lack of deliberation, or in other words, a trained incapacity for taking time to think or plan the proper thing to do.
The terror-stricken person if the ship seems in sudden danger runs up and down the deck to no purpose, and this physical action is an exact correspondence of the life-long condition of his mind whose thought has been ever so darting from one thing to another, just as the whim seized him.
The more deliberate person whose mind is trained to take time to think and hold or concentrate its thought, holds himself steady, and so gives himself time to see what may be the opportunities for escape. And these two persons would pick up a pin in a very different manner and with very different mental action and method.
To train then for courage is to train for deliberate movement in all things, for that is simply training to mass and hold your force in reserve and let out no more than is needed for the moment...
Prentice Mulford
